% Text title : prAtahsmaranam
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\engtitle{.. prAtaHsmaraNam ..}##
\itxtitle{.. prAtaHsmaraNam ..}##\endtitles ##
##The Pratasmaranam consists of some verses that are to be recited in
the morning soon after waking up from the bed. ##prAtaH## = at dawn, and
##smaraNam## = remembering. They may be recited sitting in the bed itself
before getting out of it. They are an aid to remembering many venerable
people and auspecious things in the creation, and through them the Lord.
There are many versions of this poem containing less number of verses
or more. One well known version is that of Sri Sankaracharya and this
consists of just four verses. These verses are highly significant as
they contain thoughts about the godhead residing within us. These four
can be easily memorised and are a pleasure to recite if one knows the
meaning. The text of the verses is given below to help those who are
interested in reciting them. Then each verse is given with its meaning.
They are also followed by some comments.
## .. prAtaHsmaraNam ..
karAgre vasate laxmIH karamadhye sarasvatI |
karamUle tu gaurI cha prabhAte karadarshanam || 1||
samudravasane devI parvatastanamaNDale |
viShNupatni namastubhya.n pAdasparsha.n xamasva me || 2||
namo.astu priyadattAyai tubhya.n devi vasundhare |
tva.n mAtA sarvalokAnA.n pAdanyAsa.n xamasva me || 3||
brahmA murAristripurAntakArI bhAnuH shashI bhUmisuto budhashcha |
gurushcha shukraH shani\-rAhu\-ketavaH kurvantu sarve mama suprabhAtam || 4||
sanatkumAraH sanakaH sanandanaH sanAtano\-.apyAsuri\-pi~Ngalau cha |
saptasvarAH sapta rasAtalAni kurvantu sarve mama suprabhAtam || 5||
saptArNavAH sapta\-kulAchalAshcha saptarShayo dvIpa\-vanAni sapta |
bhUrAdikR^itvA bhuvanAni sapta kurvantu sarve mama suprabhAtam || 6||
pR^ithvI sagandhA sarasAstathApaH sparshI cha vAyurjvalana.n cha tejaH |
nabhaH sashabda.n mahatA sahaiva kurvantu sarve mama suprabhAtam || 7||
mahendro malayaH sahyo devatAtmA himAlayaH |
dhyeyo raivatako vindhyo girishchArAvali\-stathA || 8||
ga~NgA sindhushcha kAverI yamunA cha sarasvatI |
revA mahAnadI godA brahmaputrA punAtu mam || 9||
ayodhyA mathurA mAyA kAshI kA~nchI avantikA |
purI dvArAvatI chaiva saptaitA moxadAyikAH || 10||
prayAgA pATalIputra.n vijayAnagara.n purIm |
indraprastha.n gayA.n chaiva pratyUShe pratyaha.n smaret || 11||
arundhatyanusUyA cha sAvitrI jAnakI satI |
tejasvinIi cha pA~nchAlI vandanIyA nirantaram || 12||
vainya.n pR^ithu.n haihayamarjuna.n cha
shAkuntaleya.n bharata.n nala.n cha |
rAma.n cha yo vai smarati prabhAte
tasyArthalabho vijayashcha haste || 13||
dadhya~N manurbhR^igurasau haripUrvachandro
bhIShmArjuna\-dhruva\-vashiShTa\-shukAdayashcha |
prahlAda\-nArada\-bhagIratha\-vishvakarma\-
vAalmIkayotra chirachintyashubhAbhidhAnAH || 14||
ashvatthAmA balirvyAso hanUmA.nshcha vibhIShaNaH |
kR^ipaH parashurAmashcha saptaite chirajIvinaH || 15||
saptaitAn sa.nsmarennitya.n mArkaNDeyamathAShTamam |
jIvet varShashata.n sAgramapamR^ityuvivarjitaH || 16||
puNyashloko nalo rAjA puNyashloko yudhiShThiraH |
puNyashloko videhashcha puNyashloko janArdanaH || 17||
|| phalashrutiH ||
ittha.n prabhAte parama.n pavitra.n
paThet smaredvA shR^iNuyAchcha tadvat |
duHsvapnanAshastviha suprabhAta.n
bhavechcha nitya.n bhagavatprasAdAt || 18||
##
INTRODUCTION:- The following abbreviations are used in the notes.
1- VS - Sri Vishnu Sahasranama with Sri Sankaracharya's commentary.
2 - SS - Sri Siva Sahasranama (from Padma Purana) known as Vedasara
Sahasram with the commentary of HH Sri Paramasivendra Saraswathi.
3 - LS - Sri Lalita Sahasranamam with the commentary of Sri Bhaskararaya.
4 - BG - Srimad Bhagavadgita with Sri Sankaracharya's commentary.
5 - BH - Srimad Bhagavatam.
6 - MU - Mundakopanishad
The Pratasmaranam is a stotram ##stotram## or hymn. A stotram is
defined as ##guNa sa~NkIrtanam |## (VS) or stating the attributes. The
Pratasmaranam may be taken as extolling the glory ##vibhUtiH## of the
Lord. The glory that is extolled is His omnipresence: that He is every
where and as every thing. The Upanishad says this clearly: that whatever
is seen or heard of in this universe is permeated by the Lord, in and out.
%begin shloka
##
yachcha ki.nchitjagatyasmin dR^ishyate shrUyate.api vA |
antarbahishcha tat sarva.n vyApya nArAyaNaH sthitaH ||## (Taittariyaranyaka, 10-II-4-6)
%end shloka
More on this subject is discussed later on in this article. THE MORNING
TIME:- The morning time, just before the sun rise and the evening
time just before the sunset are recommended for prayer because the
mind is calm and fresh at these times. So, they are ideal for prayer
and meditation. The practice of meditating and praying at these times
have been in vogue since time immemorial. The vedas say that one should
meditate on the Sun as the Supreme Being at both these times . Doing so,
one will be blessed with all good things in life and attain liberation.. %begin shloka
##
udyantamasta.n yantamAdityamabhidhyAyan\, kurvan\,
brAhmaNo vidvAnsakala.n bhadramashnute
asAvAdityo brahmeti\, brahmaiva san\-brahmApyeti\, ya eva.n veda |##
%end shloka
Our scriptures also say that one should use this time only for meditating
on the Lord and add that one who does not, but sleeps at this time,
that sleep eats into his stock of punyam (result of doing good deeds).
##brAhme muhUrte yA nidrA sA puNyaxayakAriNI |## In addition to losing
punyam the person incurs sin. This is said by Bharata in Ramayana. He
states that he who had any part in making Rama abdicate the kingdom and
go to the forests should incur the sin of a person who sleeps at either
of the junctions (of the day and night). Valmiki Ramayana (2-75-44). %begin shloka
##
ubhe sandhye shayAnasya yat pApa.n parikalpate | tachcha
pApa.n bhavet tasya yasyAryo.anumato gataH ||##
%end shloka
Later on, when Bharata met Rama at Chitrakoot, Rama enquired about the welfare
of his father and others. He then gave instructions in judicature. One of the
questions he put to Bharata was "I hope you do not fall a prey to excess
of sleep and wake up early in the morning." ##kachchinnidrAvasha.n naiShi
kachchit kAle.avabudhyase |## (2-100-17).
The junction of the day and night, (i.e) the time of sun rise and the sun
set (the twilight hour) is known as ##sandhyA## (sandhya). There are two
sandhyas ; the morning one and the evening one. They are known as the
the ##prAtaH sandhyA## and the ##sAya.n sandhyA##. We have to dedicate
the sandhya time for prayers only and not for any other activity like
eating and, much less for sleeping.
##brAhme muhUrte utthAya chintayedAtmano hitam |
guru.n viShNu.n namaskR^itya mAtara.n pitara.n tathA |##
One should wake up before sunrise and think of his own welfare. He
should salute his guru, Lord Vishnu, mother and father. We may recall
that Rama and LakShmana accompanied the sage Viswamitra to the forests
and rested for the night on the bank of the Sarayu river. Just when the
day was about to break, the sage woke them up saying that the twilight
##sandhyA## has set in and it is time for prayer. %begin shloka
##
kausalyA suprajA rAma pUrvA sa.ndhyA pravartate |
uttiShTha narashArdUla kartavya.n daivamAnhikam ||##
%end shloka
This verse is from Ramayana (1-23-2) and is very popular. It is recited
as part of the Suprabhatam. We learn that Sri Krishna too used to get
up very early in the morning and meditate on the Supreme Being. Then,
He had bath and performed sandhya vandanam. He silently chanted the
Gayatri mantra. BH(10-70-4,6). %begin shloka
##
brAhme muhUrta utthAya vAryupaspR^ishya mAdhavaH |
dadhyau prasanna karaNa AtmAna.n tamasaH param ||
athApluto.ambhasyamale yathAvidhi kriyAkalApa.n paridhAya vAsasI |
chakAra sa.ndhyopagamAdi sattamo hutAnalo brahma jajApa vAgyataH ||
%end shloka
## These facts establish the importance of praying at the
sandhya times. Why should we recite such verses as the first thing
in the morning instead of going about our routine morning ablution?
If we study our life we will find that it was not all smooth, but it
had some stretches of happiness and also of sorrow. What is happiness
and gives us joy and what is sorrow and causes pain and grief depends
on time, place and circumstances. Thus there is no uniform definition
of joy and sorrow. But our aim is to avoid sorrow in any form as
much as possible and have happiness and happiness only. The question
is whether such a condition is possible? It seems to be a dream like
situation. Though the condition appears to be fanciful and impractical
to achieve, our scriptures assert that such a life which is full of pure,
unalloyed joy is achievable. The way to achieve to attain such a life is
through devotion or bhakti. Sorrow is the result of the doing (prohibited)
sinful actions and failing to do prescribed duties we have committed in
this and earlier human births. Sage Yagnavalkya says this: %begin shloka
##
vihitasyAnanuShThAnAt ninditasya cha sevanAt |
anigrahAchchendriyANA.n naraH patanamR^ichChati ||##
%end shloka
The big bundle of sins we
have accumulated in so many births is to be expended by experiences in
the form of sorrow and pain by us. Sorrow afflicts the mind and pain
affects the body. Since the stock of sins is huge, this one birth may
not suffice to work it out. So one has to go through painful experiences
in this birth and in addition, one may have to be born again and again
many times to clear off the debt. The way out of this dreadful situation
is to resort to bhakti. In the introduction to Shri Vishnusahasranamam
the king Yudhishtira asks Bhishma the easiest way for one to get rid
of sorrows and attain happiness. Bhishma replies that the way is to
chant the glories of the Lord. %begin shloka
##
anAdinidhana.n viShNu.n sarvalokamaheshvaram |
lokAdhyaxa.n stuvannitya.n sarvaduHkhAdigo bhavet |##
%end shloka
So, the Lord has the names ##puNyaH \- smR^itimAtreNa
kalmaShANi xapayatIti puNyaH |## VS(687). He removes the sins of those
who just think of Him. and ##hariH \- smR^itimAtreNa pu.nsA.n pApa.n
sa.nsAra.n vA haratIti hariH |## VS(359) and SS(542). ##pApanAshakaraH \-
laukikavaidikanAmabhiH kIrtitaH\, tathA laukikavaidikaiH stotraiH stutaH\,
tathA pa~nchAxarAdibhirjaptaH pUjitashcha umAsahAyatvAdirUpeNa smR^ito
dhyAnena vA pApanAshakaraH |## SS(355). He destroys the sins of those
who repeat His holy names or chant hymns or chant mantras such as the
panchakShara.
As children, we were taught to worship God in pictures and idols in the
home and in temples. This is necessary to get the mind fixed on the
Lord. This form of worship is relevant to the beginners and also all
through the life and is very important. One cannot view this as mere
idol worship. In addition, we also listened to stories from puranas. We
were told that God created the world. He first created Brahma who
then created the world. He resides in places like Vaikunta and Kailas;
but will come to rescue His devotees as He did in the case of Prahlada
and Gajendra. Listening to such stories made us know more about God
and His qualities. In this way listening draws our minds to Him and
sows the seeds of bhakti or devotion. It is said that bhakti wells up
in the heart of one who listens to the exposition of sacrd texts like
Bhagavatam. Such devotion dispels grief and fear.BH(1-7-7) %begin shloka
##
yasyA.n vai shrUyamANAyA.n kR^iShNe paramapUruShe |
bhaktirutpadyate pu.nsA.n shokamohabhayApahA ||##
%end shloka
Please note the usage of
the word ##bhaktirutpadyate## meaning that devotion springs up in the
hearts of people. This implies that devotion sprouts up in the hearts
even where the seeds are absent earlier. Such is the glory of listening
to the holy texts. Because of this fact chanting and listening to the
glories of the Lord is highly recommended. The many hymns available to
us are of great help to us in this matter. They elaborately describe the
glorious attributes of the Lord. Since one has his own duties to perform
throughout the day our tradition has introduced the practice of prayers
at different times of the day, like the Pratasmaranam right from the
time one wakes up in the morning till one retires to bed. This helps us
to keep remembering the Lord. Our minds will not stray away from Him and
so will remain pure and calm. Just as we take food at regular intervals
to remain healthy and ward of pangs of hunger, similarly by indulging
in small doses of bhakti at regular intervals in between our activities
we can mitigate the adverse effects of past karma. This will cushion
our journey through life. GOD'S NATURE:- If we want to think more of
God we would like to know more of His form and nature. The question,
then, is what is His form and nature? Is His nature the ones stated
above, namely those available in the idols and pictures and available
in Vaikunta and Kailasa? The answer to this is discussed in detail in
chapters 7 to 11 of Bhagavat Gita. God has two aspects. In His higher
nature He is without form or any other attributes. He is therefore known
as ##nirguNaH |## VS(840).
ISHVARA:- In His other aspect He is known as Ishvara and is accompanied
by His power of maya. As Ishwara He is the cause of the universe. This is
the topic of discussion in this article.The universe which is the effect
or product is born or made of Him - the cause. It is like saying the
ornaments are made of gold - the cause. One may say that that to make the
ornaments out of gold we require two causes - a goldsmith to fashion the
ornaments. Thus we have the gold - the material cause and the goldsmith -
the intelligent cause (the one who provides the expertise necesassary to
make the ornament using the gold). But in the case of the universe God
is both the material and the efficient cause. He is known as ##kAraNam \-
upAdAna.n nimitta.n cha kAraNam |## VS(379). He does not need the help of
any external agency in this process. We have the example of the humble
spider which is able to spin the thread from its mouth and withdraw it
back into itself without any external help. ##yathorNanAbhiH sR^ijate
gR^iNhate cha | ## . MU (1-1-7) We may ask one question here. When we
say that an ornament, say bangle, is made of gold - the cause, what is
"bangle"? Is it something different from the gold? The answer is "No". We
can say that gold is bangle. This is because of the fact that what we
call "bangle" is only the name given to a particular form of gold. If
we take the gold away from the "bangle" by melting it, we will be left
with gold and no "bangle". Such a thing that seems to exist, but does
not indeed exist separately is called ##mithyA## or unreal. We have the
familiar example of the mirage. In these "mithya" cases we should note
that gold only is seen as bangle and sand as water. Vedanta texts give
the example of one seeing a "snake" in a rope and getting frightened at
the "snake". Thus the mithya objects can produce effects: but they do
not exist. Things like the rope or gold that support the appearance of
mithya objects like the snake and ornaments are known as ##adhiShThAnam
|## or substratum. For this reason, God, who is the substratum of the
mithya universe has the name ##adhiShThAnam \- adhitiShThanti bhUtAni
upAdhAnakAraNatvena brahmeti adhiShThAnam\,
\"matsthAni sarvabhUtAni\" \(gItA 9\-4\) iti bhagavatvachanAt |
## VS(324). This is said more explicitly by the name
##mithyAjagadadhiShThAnA \- mithyArUpasya jagato.adhiShThAna.n
bhAnAdhikaraNa.n rajatasyeva shuktiH |## LS(734).
She (Lalitha) is the support of the unreal world, like the shell of
silver. A shell shines like silver in the sun light and one may indeed
mistake it for silver. Thus the real shell supports the appearance of
the unreal silver. We said that God is the cause of the universe. This
means that God is only seen as the universe, just as gold is seen as
bangle. Thus the Lord has the name:- ##vishvam \-
kAryarUpa jagataH kAraNatvena vishva.n ityucyate brahma |##
He being the cause is seen as the product universe. VS(1).
The ornaments are many and different, but the gold is one and the same.
Gold permeates the ornaments and gives them substance. So also, the whole
world made up of numerous objects is permeated by the Lord. He gives them
substance Every object is in Him but He is not in them. This is because the
objects are only mithya and have no existance apart from the cause - the
Lord Krishna says this clearly. BG(9-4). %begin shloka
##
mayA tatamida.n sarva.n jaga\-davyakta\-mUrtinA |
matsthAni sarvabhUtAni na chAha.n teShvavasthitaH ||##
%end shloka
The fact that the universe is the form of God implies that all objects
or products with names and forms, from Brahma the creator to an
insignificant insect, are all His forms only. This is expressed in His
name ##vishvarUpI \- vishvAni sarvANi chetanAchetanAtmakAni rUpANi asya
santIti vishvarUpI## He has the forms of all the animate and inanimate
objects in the universe. SS(75). Arjuna, with the grace of Krishna,
sees this form. The description of this form and Arjuna's reaction to
this is described in BG-Ch11. But as is the case with the rope snake,
the objects in the world make us believe they are real. We see the cause
and the product as separate things. We are beguiled by the forms of the
ornaments to such an extent that we overlook the content - gold. In like
fashion, we are so thoroughly lost in the world of names and forms that
we miss the Lord who is really the substance behind them. This makes us
see multiplicity. We see individuals as separate entities and as different
from us. From this arises a veriety of emotions such as, likes, dislikes,
jealousy, hatred etc. These feelings affect us. We express love for some,
dislike for some and so on. We love some items - like wealth, very much
because we feel they have some special qualities in them and work very
hard to get them. We love our family more than other's family. These
actions lead to conflict and strife. The result is sorrow.
BENEFITS OF THE NEW UNDERSTANDING: But when we are understand that what
all we see is His forms only our outlook changes totally. We do not
notice differences among them, but see only the substance God. We cannot
hate any thing because every thing is divine. We can have only love for
all beings. Further, love takes a special meaning and is replaced by
devotion. This idea is impressed in our minds even as we are young by
teaching us to respect our mother, father, acharya and the elders who
may visit our house as God. The Taittariyopanishad (1-11) instucts us
in this matter. ##mAtR^i devo bhava | pitR^i devo bhava | AchArya devo
bhava | atithi devo bhava |## We wer asked to worship our text books
as Sarasvathi, the Goddess of learning. Every thing in the creation,
be it animate or inanimate becomes an object of worship, since it is
His form only. Thus we have the custom of worshipping trees, rivers,
cows, etc., since we see divinity in them.
The great devotee Prahlada had this vision. He said that because the Lord is
every where and in the form of every thing it becomes very easy to
worship Him. BH(7-6-27). %begin shloka
##
na hyachyuta.n prINayato bahvAyAso.asurAtmajAH |
AtmatvAt sarvabhUtAnA.n siddhatvA\-diha sarvataH ||##
%end shloka
The seers of ancient India had this wonderful vision. The famous vedic hymn
Sri Rudram salutes the Supreme Being as Lord Rudra not by names as in a
Sahasranama but as being resident in various objects and beings. It salutes
Rudra as being dogs, the lowly outcastes, the cheat, the robber, the trees,
the sand dunes and so on. Thus there can
be nothing bad in the creation but the Lord only and so they all deserve
our respect. Saint Ramakrishna Paramahamsa had such a vision. When some
prostitutes were introduced into the room to test his character, he rose
and prostrated to them as he saw them as the images of Devi only.
Since everything is divine, we cannot destroy or pollute the environment
because it will amount to showing disrespect to the Lord. Naturally, this is
a very high stage in spiritual progress. Rarely one will find people
who have got such a vision. However we have to understand this fact clearly,
take it seriously and try to develop such a vision. But if we fail to do so
and confine our worship of God to images and pictures in our houses and
temples, we will stagnate. Lord, in His incarnation as Kapila,
says this. BH(3-30-21 to 27).
Some select verses are given below. %begin shloka
##
aha.n sarveShu bhUteShu bhUtAtmAvasthitaH sadA |
tamavaj~nAya mA.n martyaH kurute.archAviDambanam || 21|
yo mA.n sarveShu bhUteShu santamAtmAnamIshvaram |
hitvArchA.n bhajate mauDhyAdbhasmanyeva juhoti saH || 22|##
%end shloka
The Lord says that He resides in all beings as their inner
soul. Disregarding this fact, people make a show of worshipping Me
through images.If one disregards My prescence in all, but ignorantly
offers worship only to images, such worship is wasteful as the sacrificial
offferings poured into ashes. The worship of God in pictures and images
is important. It should continue as this is the stepping stone to higher
forms of worship. But we should not forget the fact that God is present
not only in images but also as all things.
When we understanding the fact that God is in every thing and every where, we
find that we can never be alone at any time, but are always surrounded by Him.
Krishna makes this very clear. BG(6-30). %begin shloka
##
yo mA.n pashyati sarvatra sarva.n cha mayi pashyati |
tasyAha.n na praNashyAmi sa cha me na praNashyati ||##
%end shloka
A bird flying in the air is surrounded by air in all directions. Similarly
we are surrounded by the Lord who is all pervading. He is before,
behind, to the right, to the left, below and above - manifests Himself
in all forms. %begin shloka
##
brahmaivedamamR^ita.n purastAdbrahma pashchAdbrahma daxiNatashchottareNa |
adhashchordhva.n cha prasR^ita.n brahmaiveda.n vishvamida.n variShTham ||##
MU (2-2-11).
%end shloka
Because of this reason, we have His company at all times and so we should
feel immensely secure .
Though we hear that every thing in the creation is divine, but because
our minds are not pure, but are coloured with likes and dislikes we feel
some things are pure and holy and some are "dirty" or "lowly". So we
are not able to see see Him in such objects. We want a way out of this
awkward situation. Arjuna too, who had love towards some and hatred for
some, had the same problem and puts the question to Krishna. He asked
Him in which forms He can be meditated upon or worshipped. BG(10-17). %begin shloka
##
katha.n vidyAmaha.n yogi.nstvA.n sadA parichintayan |
keShu keShu cha bhAveShu chintyo.asi bhagavanmayA ||##
%end shloka
Krishna understands Arjuna's predicament and gives a list of items in
which He may be worshipped or meditaed upon. But He makes a significant
observation. He says that the list is not exhaustive but whatever there is
that has some special glory or strength etc., is part of His manifestation
only. BG(11-41). %begin shloka
##
yadyadvibhUtimatsatva.n shrImadUrjitameva vA |
tattadevAvagaccha tva.n mama tejo.a.nshasa.nbhavam ||##
%end shloka
Uddhava, the friend of Krishna, puts the same question to Krishna
and Krishna gives a list of items (BH 11- Chapter 16) in which He
may be meditated upon. He concludes with a similar statement saying
"Wherever there is power, beauty, fame, prosperity, modesty, sacrifice,
agreeableness, luck, strength, fortitude or knowledge, there am I
manifested. BH(11-16-40). %begin shloka
##
tejaH shrIH kIrtraishvarya.n hrIstyagaH saubhaga.n bhagaH |
vIrya.n titixA vij~nAna.n yatra yatra sa me.nshakaH ||##
%end shloka
From this we understand that any special quality or glory, like beauty,
strength, talent etc., we observe any where or in any one, really
belongs to God only. Because of this reason, whenever we think of an
item or person with some special quality or greatness we should realise
that we are thinking of a repository of His glory only. The hymn
Pratasmaranam mentions a list of such items that have some special
glory. These includes a wide assortment including rivers, mountains,
kings, sages etc..The greatness we observe in them really belongs to
Him only and so we marvel at His glory and feel humble. Therefore by
the remembrance of these items we learn to remember the Lord as being
inherent in every thing. We can no more ask as to how to see God,
because we are seeing Him all the time. It is said that once some one
told Bhagavan Ramana Maharshi that he wants to see God and requested
Bhagavan to help him. Bhagavan said that he cannot help the visitor in
this task since what he is seeing is God only.
Accepting these facts takes us one step higher than worshipping Him in
idols and images. With this kind of thinking permeating our mind, we
can go out and face our day with confidence.It can only be auspecious.
A popular verse says this and asks how can one who has made his heart
as the abode of the Lord face failure? %begin shloka
##
lAbhasteShA.n jayasteShA.n kutasteShA.n parAbhavaH |
yeShA.n hR^idistho bhagavAn ma~NgalAyatana.n hariH ||##
%end shloka
Let us now proceed to the stotram proper. The translations given are
not exact, but will help to understand the meaning of the verses. Some
comments are also provided. The comments are confined to some items
only since many of the names and items mentioned in the stotra will be
familiar to all. %begin shloka
##
karAgre vasate laxmIH karamadhye sarasvatI |
karamUle tu gaurI cha prabhAte karadarshanam || 1||##
%end shloka
Meaning:- Laksmi ( the goddess of wealth) resides in the upper part
of hands, Sarasvati (the goddess of learning) resides in the middle,
and Gauri (the goddess of valour) in the lower part. Therefore, every
morning one should respectfully have a look at one's hands.
Notes:- We have five "organs of action" - ##pa~ncha karmendriyANi |##
These are speech, the hands, the legs, the anus and the
genitals. ##vAk\-pANi\-pAda\-pAyUpasthAnIti pa~ncha karmendriyANi |##
(Tattva Bodah). The "organs" are not the physical ones but the power
behind them. Thus one may have his leg in tact, but may be unable to
move it about because of some disease and the power is gone. This power
resident in the organ is derived from the Lord only. This is said in
the scriptures. %begin shloka
##
shrotrasya shrotra.n manaso mano yadvAcho ha vAcha.n sa u praNasya prANaH |
chaxuShashchaxu\-ratimuchya dhIrAH pretyAsmAllokA\-damR^itA bhavanti ||## Kenopanishat (1-2).
%end shloka
The devotee Dhruva said this in praise of the Lord. BH(4-9-6). %begin shloka
##
yo.antaH pravishya mama vAchamimA.n prasuptA.n
sa~njIvayatyakhilashaktidharaH svadhAmnA |
anyA.nshcha hasta\-charaNa\-shravaNa\-tvagAdIn
praNAn namo bhagavate puruShAya tubhyam ||
##
%end shloka
He salutes the Lord saying that He had entered into him through His
intelligent power and roused his dormant power of speech. Being the
Lord of all powers, He had also kindled to activity also all his other
organs. Though He is the Lord of all powers, He weilds it through
various deities. This is like saying that the President is the head of
the country, but he exercises the power through many officers. It is so
with the powers resident in the organs of the body. The power in an organ
is called the presiding deity or ##adhiShThAtA devatA |## Each of the
organs have its own presiding deity. Even though all these organs are
all equally important for leading an active and happy life, the hands
are considered "more equal" than the other organs. They are needed for
performing the obligatory duties known as the five great yagnas ##pa~ncha
mahA yaj~nAni |##. They include worship of God, the manes, the rishis,
the guests and the animals and plants. Because of this reason, the deity
presiding over the hands is Indra. Indra in this case means the Supreme
Being. ##tasmAdidandro nAmedandro ha vai nAma tamidandra.n santamindra
ityAchaxate paroxeNa |## (Aitareyopanishad 1-14). He is the One who
sees all. He helps us to use the hands and do the enjoined duties. He
is on the other side accepting them and blesses us with the fruits of
these actions. Thus, by discharging our duties we can achieve all the
goals of life known as ##puruShArthAH |## So, the vedic hymn Sri Rudram
says the hands are greatly blessed, in fact more blessed than the other
organs. The reason is simple. It has the fortune to come into contact
with the auspecious body of the Lord (in the form of idols) during His
worship. He is called the universal physician. By worshipping Him one
may get rid of his sorrows and achieve all the goals of life including
the most prized one - salvation (mokSha) itself. %begin shloka
##
aya.n me hasto bhagavAn\, aya.n me bhagavattaraH |
aya.n me vishvabheShajo.aya.n shivAbhimarshanaH ||##
%end shloka
The benefits one may get from the worship of the Lord include knowledge,
wealth, stamina etc. These are very essential for living happily and
to do our duties, both secular and religious. These are got by the
blessings of the Goddesses LakShmi, Sarasvathi and Gauri - who are all
the Lord's manifestations only. So all the Devis also said to reside
in the hands. Thus, by looking at the hands we get to remember the Lord;
and this in turn is equivalent to looking at the three Devis. Here too, we
should remember that the "Devis" are one only. Thus we find the the names
LakShmi, Sarasvathi and Gauri in the 1008 names of LakShmi. %begin shloka
##
samudravasane devI parvatastanamaNDale |
viShNupatni namastubhya.n pAdasparsha.n xamasva me || 2||##
%end shloka
Meaning:- O Devi! You are wearing the ocean as a clothing on your body.
The mountains are your breasts! O Consort of Visnu! I salute you and beg
your pardon for having to set foot on your body for my routine activities.
Notes: - This verse is addressed to the goddess of earth, called Bhu
Devi. She sustains all life on this earth and is verily the mother of
all living beings, including the plants and animals. Like the saree worn
by a lady, the oceans cover most of the Goddess Earth. Like the milk
flowing from the breasts of a mother provides nourishment to her child,
the waters flowing down the mountains provide nourihment to the land and
the people. Her glory is sung by the vedic hymn ##bhU sUktam## and by many
poets. Acharya Vedanta Desika's poem Bhustuti is very popular In one of
the verses he says that the Bhu Devi is very close to the Lord. This is
evident from the fact that when we start reciting the Gayatri mantra the
word ##bhUH## which represnts Bhu Devi immediately follows ##OM## which
represents the Lord. ##tva.n vyAhR^itiH prathamataH praNavaH priyaste
sa.nvedayatyakhila mantra gaNAstameva |## In fact the Lord Himself
is in the form of the earth . ##bhUH ##. VS(437, 942) and ##medinIrUpI
\- medinI pR^ithivI rUpa.n \- svarUpa.n asya astIti medinIrUpI | \"yo
vai rudrassa bhagavAn yA cha bhUstasmai namo namaH\" iti shrutiH ||##
SS(360). So, it is natural that we should hesitate to put our feet on
Her. But we cannot avoid doing so also. So we request Her to pardon
our act. She being the embodiment of forbearance will, we may be sure,
tolerate and allow it. The following verse is also in praise of Bhu Devi. %begin shloka
##
namo.astu priyadattAyai tubhya.n devi vasundhare |
tva.n mAtA sarvalokAnA.n pAdanyAsa.n xamasva me || 3||##
%end shloka
Meaning:- O Devi! I salute you and beg your pardon for having to set
foot on your body for my routine activities. You are the giver of all
that is dear to us. You are the mother and repository of all wealth.
Notes:- Earth is called the mother as She bears all like a fond mother
bearing her child in her lap. In addition She sustains all living beings
by giving food items in many forms like grains, fruits etc., besides water
in abundance. These are most needed by all and so dear to us. ##vasuH##
= wealth, riches. The mother who gave birth to us may not be with us till
our end and look after us, but may leave us any day before it. But the
mother Earth bears and sustains us all through our life. Further, we may,
without being aware of Her greatness, treat Her lightly. She bears all
the abuses patiently and so is the very embodiment of patience. Narada
describes Rama as the counterpart of Mother Earth in forbearance. ##xamayA
pR^ithivIsamaH |## Ramayana (1-1-18). The question is, how the earth
which itself is suspended in space is able to bear all beings and also
make plants grow? The Lord says that it is He who is behind the earth
and provides the necessary support. BG((15-13). %begin shloka
##
gAmAvishya cha bhUtAni dhArayAmyahamojasA |
puShNAmi chauShadhIH sarvAH somo bhUtvA rasAtmakaH ||##
%end shloka %begin shloka
##
brahmA murAri\-stripurAntakArI bhAnuH shashI bhUmisuto budhashcha |
gurushcha shukraH shani\-rAhu\-ketavaH kurvantu sarve mama suprabhAtam || 4||##
%end shloka
Meaning:- Brahma (the Creator), Murari (Visnu), Tripurantakari (Siva,
the slayer of Tripuras), the nine planets, Sun, the Moon, Mars the son
of Bhumi, Budha (Mercury), Brihaspati (Jupiter), Sukra (Venus), Sani
(Saturn), Rahu and Ketu; may all these make the morning auspicious for me.
Notes:- It was pointed out earlier that every thing in the universe that
has a name or form is His manifestation only. Because of this reason,
He is known as ##bahurUpaH \- brahmAdi sthAvarAntakAreNa bahurUpaH | ##
SS(393). Every object right from Brahma - the creator to a plant is His
form only. The Kaivalyopanishad says that He is Brahma, Shiva, Indra,
the immovable, the supreme, the Self luminous. He is Vishnu, Prana,
the Time, the Fire and the Moon. %begin shloka
##
sa brahmA sa shivaH sendraH so.axaraH paramaH svarAT |
sa eva viShNuH sa prANaH sa kAlo.agniH sa chandramAH || 8||##
%end shloka
The famous hymn Siva Mahimna Stotram (26) says that those people who
consider themselves to be wise hold the opinion that the Lord is the
Sun, the Moon, the Fire, the Air, the Water, the Space, the Earth and
the Self. But all these opinions are only limiting the Lord. The poet
exclaims that one does not know His real nature as He is all pervading. %begin shloka
##
tvamarkastva.n somastvamasi pavanastva.n hutavaha\-
stvamApastva.n vyoma tvamu dharaNirAtmA tvamiti cha |
parichChinnameva.n tvayi pariNatA bibhrati gira.n
na vidmastattattva.n vayamiha tu yat tva.n na bhavasi ||##
%end shloka
The names mentioned here may be found in the list of names of the
Lord. For example, one of His names is ##brahmA \- brahmAtmanA sarva.n
sR^ijatIti brahmA## VS(663). He creates everything as Brahma. He is
##purandaraH \- surashatrUNA.n purANA.n dAraNAt purandaraH |##VS(335)
SS(45). ##puratrayavidhAtI \- puratraya.n vihantIti puratrayavidhAtI##
SS(104). He destroyed the three cities of the asuras. and so on. %begin shloka
##
sanatkumAraH sanakaH sanandanaH sanAtano\-.apyAsuri\-pi~Ngalau cha |
saptasvarAH sapta rasAtalAni kurvantu sarve mama suprabhAtam || 5||
##
%end shloka
Meaning:- Sanatkumara, Sanaka, Sanadana and Sanatana ( whom Brahma,
the creator, begot by wish); Rsi Asuri ( a disciple of Rsi Kapila, the
founder of the Samkhya system of philosophy), Rsi Pingala ( the author of
Hindu Prosody); the Seven Svaras (tones) (i.e. Shadja, Rsabha, Gandhara,
Madhyam, Panchama, Dhaivata and Nisada); and the seven nether-worlds
(Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala and Patala) ---may
all these make the morning auspicious for me !
Notes:- The four sages Sanatkumara etc., are said to be born of the mind
of Brahma in the very beginnig of creation. They were not interested
in taking to the life of a householder.So, they took to a life of
renunciation. They were great devotees and jnanis. They, being the
first born, are senior to all, but they remain ever youthful. They
move around the worlds unhindered teaching people about devotion
and wisdom. Being great devotees they keep uttering the name of
the Lord. ##hariH sharaNameva.n hi nitya.n teShA.n mukhe vachaH |##
(Sri Bhagavata mahatmyam.(2-48). We know that sage Narada was the
guru of great devotees like Prahlada, Dhruva and sages like Vyasa and
Valmiki. But, it seems, that the great Narada himself felt unhappy
and missing a feeling of fulfilment. He approached Sanatkumara who
taught him the famous Bhuma Vidya. It is said Sanatkumara is the
incarnation of Lord Skanda. ##ta.N skanda ityAchaxate ta.N skanda
ityAchaxate | ## Chandogyopanishat. (7-26-2). The story appears in the
Chandogyopanishat. Such is the greatness of the four sages. Krishna says
that these four sages are His manifestations only. BG(10-6) %begin shloka
##
saptArNavAH sapta\-kulAchalAshcha saptarShayo dvIpa\-vanAni sapta |
bhUrAdikR^itvA bhuvanAni sapta kurvantu sarve mama suprabhAtam || 5||##
%end shloka
Meaning:- The seven oceans ( Lavanabdhi, Iksu, Suravarpa, Ajay, Dadhi,
Ksira and Svadu-jala); the seven mountains (Mahendra, Malaya, Sahydri,
Suktiman, Rkasavan, Vindhya and Pariyatra): the seven Rsis (Kasyapa,
Atri, Bharadvaja, Visvamitra, Gautama, Jamadagni and Vasishta): the seven
dvipas ( Continents) (i.e. Jambu, Plaksa, Salmala, Kusa, Kroncha, Saka
and Puskara): the seven vanas (forests) ( i.e. Dandakaranya, Khandaranya,
Champakaranya, Vedaranya, Naimisaranya, Brahmaranys and Dharmaranya);
and the seven bhuvanas (heavens) (i.e.) Bhuh, Bhuvah, Svah, Mahah, Janah,
Traph and Satyam) ---may all these make the morning auspicious for me !
Notes:- Rishi is one who has these seven qualifications. (1) long life
(2) should have divined mantrs (3) power of lordship (4) divine vision
(5) senior by personal qualities, wisdom and age (6) who conduct himself
strictly according to dharmic ways and thus sets an example to others and
(7) who founded a gotra. Vayupurana (61-93,94). %begin shloka
##
saptaite saptabhishchaiva guNaiH saptarShayaH smR^itAH |
dIrghAyuSho mantrakR^ita IshvarA divyachaxuShaH |
vR^iddhAshcha pratyaxadharmANo gotrapravartakAshcha ye ||##
%end shloka
The rishis whose names are said here are known to us. Atri was the son
of Brahma, the creator and is as great as Brahma Himself. ##jAtasyAsIt
suto dhAturatriH pitR^isamo guNaiH |## BH(9-14-2). Soma, the Moon
(mentioned in an earlier verse) was born to him. He was the embodiment
of nectar. Brahma appointed him as the chief of brahmins, herbs,
plants and of the stars. ##viprauShadhyuDugaNAnA.n brahmaNA kalpitaH
patiH |##BH(9-14-3). This verse mentions the higher worlds (above our
world). The world we reside in is the Bhu loka (##bhUH##). The previous
verse mentioned the seven nether worlds (below ouworld). One reaches
these worlds as a result of his deeds. By doing more of good than evil
acts one earns more merit or punyam and goes to the higher worlds.
Similarly by indulging in prohibited acts , one earns papam and goes to
the nether regions.BG(15-18). %begin shloka
##
Urdhva.n gachChanti satvasthA madhye tiShThanti rAjasAH |
jaghanya\-guNa\-vR^ittisthA adho gachChanti tAmasAH ||##
%end shloka %begin shloka
##
pR^ithvI sagandhA sarasAstathApaH sparshI cha vAyurjvalana.n cha tejaH |
nabhaH sashabda.n mahatA sahaiva kurvantu sarve mama suprabhAtam || 6||##
%end shloka
Meaning:- The Earth with its quality of smell , Water with its quality
of taste, Air with its quality of touch, Fire with its quality of teja
(glow), Akasa (space) with its quality of sabda (sound)---- may all
these elements along with the element of Buddhi (intellect) make my
morning auspicious for me !
Notes:-The five elements are the constituents of the universe and the
beings that inhabit them. They are the manifes- tations of the Lord
only. He has the name ##pa~nchabhUtAtmA \- pa~nchasa~NkhyAkAni bhUtAni
AkAshAdIni AtmasvarUpa.n yasya sa pa~nchabhUtAtmA | \"tatsR^iShTvA
tadevAnuprAvishat | tadanu pravishya | sachchatyachchA bhavat\" iti
shruteH |## SS(352). %begin shloka
##
mahendro malayaH sahyo devatAtmA himAlayaH |
dhyeyo raivatako vindhyo girishchArAvali\-stathA || 7||##
%end shloka
Meaning:- Mahendra (in Orissa), Malaya ( in Mysore) Sahydri ( Western
Ghats), Himalaya ( the soul of numerous gods---in Northern India),
the adorable Raivataka ( Giranara - in Kathiawad), Vindhyachala (from
Gujarat to Bihar) and Aravali ( in Rajasthan)--al these mountains are to
be remembered with veneration. Notes:- The mountais are great as they
are the birth place of many rivers. They also have many holy places
located in them. Great rivers like the Ganga, Sindhu are born in the
Himalaya mountain. Holy places like Amarnath, Badrinath, Kedarnath,
Rishikesh and mount Kailas - the abode of Lord Siva, are located in
the Himalaya mountain. So it very holy and is ##devatAtmA##. Kalidasa
uses the term in the opening verse in his classic Kumarasambhava to
describe the Himalaya. ##astyuttarasyA.n dishi devatAtmA himAlayo nAma
nagAdhirAjaH |## He describes the glory of the Himalaya in several verses
that follow the opening verse. Similarly the Vindhyachala is reputed to
be the abode of Devi Lalitha. She has the name ##vindhyAchalanivAsinI \-
vindhyAkhye achale parvate nivasatIti tathA |## LS(336). The mountains
are also the abode of many sages who perform penance there. %begin shloka
##
ga~NgA sindhushcha kAverI yamunA cha sarasvatI |
revA mahAnadI godA brahmaputrA punAtu mam || 8||##
%end shloka
Meaning:- Ganga, Sindhu, Kaveri, Yamuna, Sarasvati, Reva (Narmada)
Mahanadi, Godavari, and Brahmaputra-- may all these rivers consecrate me.
Note:- The sacredness of these rivers are well known. So we think of
them before taking our daily bath. It is said that thinking of them is
enough to wash our sins. We invite their prescence during pujas also. We
recite the following verse and pray to them to be present in the water
to be used in the puja. ##ga~Nge cha yamune chaiva godAvarI sarasvatI |
narmade sindhu kAverI jale.asmin sannidhi.n kuru || AyAntu devapUjArtha.n
duritaxayakArakAH ||## %begin shloka
##
ayodhyA mathurA mAyA kAshI kA~nchI avantikA |
purI dvArAvatI chaiva saptaitA moxadAyikAH || 9||##
%end shloka
Meaning:- Ayodhya, Mathura, Maya (Haridwar), Kasi, Kanchi, Avantika
(Ujjain), and Dwarika Puri all these seven puries (cities) bestow moksa
(emancipation) on human beings. Note:- These cities are holy since
they are associated with the Lord. Rama was born in Ayodhya and later
He ruled over it. Mathura is linked with Krishna. It is said that the
Lord is ever present there. ##mathurA bhagavAn yatra nitya.n sannihito
hariH ||## BH(10-1-28). %begin shloka
##
prayAgA pATalIputra.n vijayAnagara.n purIm |
indraprastha.n gayA.n chaiva pratyUShe pratyaha.n smaret || 10||##
%end shloka
Meaning:- Prayaga, Pataliputra (Patna), Vijayanagara (Hampi-south)
Jagannathapuri, Indraprastha (Delhi) and Gaya --- all these holy places
are to be remembered everyday in the morning %begin shloka
##
arundhatyanusUyA cha sAvitrI jAnakI satI |
tejasvinIi cha pA~nchAlI vandanIyA nirantaram || 11||##
%end shloka
Meaning:- Arundhati ( wife of Vasistha), Anusuya (wife of Rsi Atri),
Savitri ( wife of Satyvan), Janaki (Sita ji), Sati ( daughter of Daksa,
wife of Siva), and the noble - spirited Panchali ( Draupadi) --- all
these great women deserve our reverence for ever. %begin shloka
##
vainya.n pR^ithu.n haihayamarjuna.n cha shAkuntaleya.n bharata.n nala.n cha |
rAma.n cha yo vai smarati prabhAte tasyArthalabho vijayashcha haste || 12||##
%end shloka
Meaning:- He who remembers Prthu (Son of King Vena), Arjuna of Haihaya
dynasty (known as Kartavirya), Bharata (son of Sakuntala), Raja Nala,
and the ideal king Sri Rama the morning acquires affluence and always
comes out successful in his endeavours. Note:- King Prutu was the son
of king Vena - a descendant of the the great devotee Druva (mentioned
in the next verse). Prutu was an part incarnation of Lord Hari. ##yeSha
viShNoH bhagavataH kalA |## BH(4-15-3) He got the name because soon after
his birth sages foretold that he will be the foremost among rulers and
will be very famous. BH(4-15-5). The earth got the name Prithvi from him.
%begin shloka
##
aya.n tu pratamo rAj~nA.n pumAn prathayithA yashaH |
pR^ithu\-rnAma mahArAjo bhaviShyati pR^itushravAH ||##
%end shloka
Arjuna, also known as Kartavirya was the king of Hehaya. He worshipped
Lord Dattatreya and became very powerful and invincible. He acquired
immense wealth and supernatural powers etc. He could defeat Ravana and
became very proud. He was killed by Parasurama. His story is mentioned
in BH(9-15-17 and 18). %begin shloka
##
haihayAnAmadhipati\-rarjunaH xatriyarShabhaH |
datta.n nArAyaNasyA.nsamArAdhya parikarmabhiH ||
bAhUn dashashata.n lebhe durdharShatvamarAtiShu |
avyAhatendriyaujaHshrI\-tejo\-vIrya\-yasho\-balam ||##
%end shloka
##dadhya~N manurbhR^igurasau haripUrvachandro
bhIShmArjuna\-dhruva\-vashiShTa\-shukAdayashcha |
prahlAda\-nArada\-bhagIratha\-vishvakarma\-
vAalmIkayotra chirachintyashubhAbhidhAnAH || 13||##
%end shloka
Meaning:- Rsi Dadhichi , Manu, Bhrgu, the truthful King Harischandra,
the iron - willed Bhisma, Arjuna (the wielder of the famous bow Gandiva),
Bhakta Dhruva, Rsi Vasistha, Sukadeva (son of Vyasa), Bhakta Prahlada,
Muni Narada, Bhagiratha (one who brought the Ganga from the Heaven to the
Earth), Visvakarma (the first architect), Valmiki (the first poet)---all
these sacred names are worth remembering for ever. %begin shloka
##
ashvatthAmA balirvyAso hanUmA.nshcha vibhIShaNaH |
kR^ipaH parashurAmashcha saptaite chirajIvinaH || 14||
saptaitAn sa.nsmarennitya.n mArkaNDeyamathAShTamam |
jIvet varShashata.n sAgramapamR^ityuvivarjitaH || 15||##
%end shloka
Meaning:- Asvatthama (son of Drona), Raja Bali , Vyasa (the first
spiritual preceptor), Hanuman (a devotee of Rama), Vibhisana (a
favourite of Rama) Krpacharya and Parasurama --all these seven are
immortal beings. He who remembers them everyday along-with Markandeya
(a devotee of Siva) will live for a hundred years. He will never meet
with an untimely death. %begin shloka
##
puNyashloko nalo rAjA puNyashloko yudhiShThiraH |
puNyashloko videhashcha puNyashloko janArdanaH || 16||
kArkoTakasya nAgasya damayantyA naLasya cha |
R^ituparNasya rAjarSheH kIrtana.n kalinAshanam || 17||
##
%end shloka
Meaning:-Raja Nala, the truthful Yudhisthira, Janaka the king of Videha,
and Janardana (i. e.) Lord Krishna -the very utterance of these names
sanctifies the tongue.
Notes:- In this and the preceeding verses the names of several great seers
and kings are mentined. Some of them, like king Nala, Harischandra and
Rama had gone through severe ordeals. But they did not get despondent
and swerve from the path of righteousness. For example, when Rama was
told that he would not be made the king but will have to go to the forest
his countenance did not show any change, nor was he upset. %begin shloka
##
na vana.n gAntukAmasya tyajatashcha vasu.ndharAm |
sarvalokAtigatyeva laxyate chittavikriyA ||##
%end shloka
Ramayana. (2-19-23). These men were great, because they did not act
according to their own likes and dislikes. But they did what they thought
was proper. Such an act may produce results that are not pleasant but
they were willing to accept it as God's gift. What is proper and not
is given in the shastras.What the shastras say is dharma. The shastras
are given out by the Lord. The Lord's words are supreme and are to be
followed implicitly without consideration of the results. The Lord had
said the above clearly. BG(2-47). %begin shloka
##
karmaNyevAdhikAraste mA phaleShu kadAchana |
mA karmaphalaheturbhU\-rmA te sa~Ngo.astvakarmaNi ||##
These great men were confident that dharma will protect them and were
convinced that one should not stray from the path of dharma under any
circumstance. They surrendered to the God's will as expressed in the
shastras. It is said in Mahabharata that dharma is eternal and so one
should never give that up . On the other hand, joy and sorrow are not
lasting. So, one should not give up dharma under any circumstance:
from desire, fear, greed or even for the sake of one's life. %begin shloka
##
na jAtu kAmAnna bhayAnn lobhAd dharmaH tyajejjIvitasApi hetoH |
nityo dharmaH sukhaduHkhe tvanitye jIvo nityo heturasya tvanityaH ||##
%end shloka
Such people, Krishna says are wise (jnanis) and are qualified to attain
immortality (mokSha) BG(2-15). %begin shloka
##
ya.n hi na vyathayantyete puruSha.n puruSharShabha |
samaduHkhasukha.n dhIra.n so.amR^itatvAya kalpate ||
##
The kings are known as rajarshis or royal sages. Thus, Valmiki calls king
Dasaratha as ##maharShikalpo rAjarShiH |## (1-6-20) rajarshi, as great as
a maharshi. So, showing respect to such persons is equivalent to showing
respect to God. Even uttering their names is as good as uttering the
names of God and so is purifying as was seen earlier. Because of this
reason, we will see that our puranas give in some places a long list of
names of kings who were royal sages in the solar or lunar dynasty. The
Brihadaranyopanishat gives a list of names of gurus who were jnanis and
transmitted their knowledge to their desciples.
Further, our scriptures say that those who praise, serve and worship
the wise person (jnani) get the results of the meritorious actions
(punyam) done by the wise man. Those who criticise, hate or cause pain
to the jnani get the results of sinful actions (papam) done by the wise
man. (Tattva Bodha). %begin shloka
##
ki~ncha ye j~nAnina.n stuvanti\, bhajanti\, archayanti tAnprati
j~nAnikR^ita.n AgAmi puNya.n gachChati |
ye j~nAnina.n nindanti\, dviShanti\, duHkhaprAdAna.n kurvanti\,
tAnprati j~nAnikR^ita.n sarvamAgAmi
kriyamANa.n yadavAchya.n karma pApAtmaka.n tadgachChati |
suhR^idaH puNyakR^itya.n\, durhR^idaH pApakR^itya.n gR^iNhanti |##
%end shloka
In view of this, we, by mentioning the names of the great people listed
in the above verses with reverence, stand to gain much because we will
get a share of the punyam from their account.
As an aside we may take a scene in Ramayana - the one wherein the
queen Kausalya, mother of Rama blesses Rama before he departs to
the forest. This is narrated in canto 25 of the Ayodhya Kanda. In
her blessings she prays that the seven rishis, Indra and the gods
subordinate to him, the seasons, the moon god, Brihaspati, the seven
principal mountains, the oceans etc., should protect Rama. Some verses
forming the prayer are given below. ##chakAra mAtA rAmasya ma~NgalAni
manasvinI || 1||## The high minded mother Kausalya performed the rites
conducive to the welfare of Rama (and said as follows). %begin shloka
##
svasti sAdhyAshcha vishve cha marutashcha maharShibhiH |
svasti dhAtA vidhAtA cha svasti pUShA bhago.aryamA || 8||
lokapAlAshcha te sarve vAsavapramukhAstathA |
R^itavaH ShaD cha te sarve mAsAH sa.nvatsarAH xapAH || 9||
dinAni cha muhUrtAshcha svasti kurvantu te sadA |
shrutiH smR^itishcha dharmashcha pAtu tvA.n putra sarvatA || 10||
skandashcha bhagavAn devaH somashcha sabR^ihaspatiH |
saptarShayo nAradashcha te tvA.n raxantu sarvataH || 11||
te chApi sarvataH siddhA dishashcha sadigIshvarAH |
stutA mayA vane tasmin pAntu tva.n putra nityashaH || 12||
shailAH sarve samudrashcha rAjA varuNa eva cha |
dyaurantarixa.n pR^itivI vAyushcha sacharAcharAH || 13||
naxatrANi cha sarvANi grahAshcha saha devataiH |
ahorAtre tathA sa.ndhye pAntu tvA.n vanamAshritam || 14||
R^itavashchApi ShaT chAnye mAsA sa.nvatsarAstathA |
kalAshcha kAShThAshcha tathA tava sharma dishantu te || 15||
R^iShayaH sAgarA dvIpA vedA lokA dishashcha tAH |
ma~NgalAni mahAbAho dishantu shubhama~Ngalam || 36||##
%end shloka
Kausalya prays to many divine beings and many other things (animate
and inanimate) to protect Rama when he is in the forest. Those whom
she prays to in the above verses include the following: the Sadhyas and
the Viswedevas (two different classes of gods), the wind-gods, eminent
rishis, the Cosmic Person, the creator, gods Pusha, Bhaga, Aryama,
the guardians of the spheres headed by Indra, the deities presiding
over the six seasons, the months, years, nights, days, and hours,
the Vedas, the smriti texts, dharma, Lord Skanda, the moon god, sage
Brihaspati, the seven rishis, sage Narada, siddhas, the four quarters
along with their guardians, the seven principal mountains, the oceans,
Varuna the king of the oceans, heaven, earth, the intervening region,
the atmosphere, the animate and inanimate creation, the stars, the sun,
planets along with their gods, deities presiding over the day and night,
morning and evening twilights, deities presiding over the six seasons,
the intercalary months and the years containing such months, divisions of
time such as minutes and seconds, the rishis, the seven oceans, Dwipas
(principal divisions of the globe), the four Vedas, the three spheres
and the four quarters also. What can be Kausalya's idea in praying to
so many beings as listed above? If we read the above carefully we may
notice that this prayer, sounds similar to the prayer contained in the
Pratasmaranam. Evidently Kausalya was aware of the fact that God is
present everywhere and in every thing. The sage Valmiki carefully uses
the adjective ##manasvinI## meaning "wise" or jnani to describe her
in the first verse above. She knew the fact not only in theory but also
from experience. This implies that she knew that Rama, while in forest,
will always be surrounded by the Lord in one form or the other and so she
prayed to such an omnipresent Lord to offer him protection. The prayer
may be diferent but when we look at it from the right perspective appears
sensible as emanating from a pious person. %begin shloka
##
| phalashrutiH |
ittha.n prabhAte parama.n pavitra.n
paThet smaredvA shR^iNuyAchcha tadvat |
duHsvapnanAshastviha suprabhAta.n
bhavechcha nitya.n bhagavatprasAdAt || 18||##
%end shloka
Meaning:- Any one who reads, remembers or hears this superior and
purifying Pratasmaranam early in the morning every day, in that
manner, will, by God's grace, have an auspecious day and be free from
disturbing dreams. Notes: This verse states the fruits of reciting
or hearing the Pratasmaranam. ##phalam## means fruit. The stotram is
said to be superior and purifying because it talks about the glory of
the Lord. It gives the benefits stated when it is read or heard with
proper understanding of the meaning. So, it is said ##tadvat## (i.e)
in the proper manner. Bad dreams are the results of latent tendencies,
known as vasanas. Thinking of the Lord destroys these latent tendencies
and the bad dreams that come up from them. So, the Lord has the name
##duHsvapnanAshanaH \- bhAvino.anarthasya sUchakAn duHsvapnAn nAshayati
dhyAtaH\, smR^itaH\, kIrtitaH\, pUjitashcheti duHsvapnanAshanaH |##
VS(926). The verses in the Pratasmaranam help to keep alive the thought
of the Lord all through the day and as a result there is no place for
vasanas to hide in the mind and disturb our peace.
Encoded and proofread by N.Balasubramanian bbalu@sify.com
\medskip\hrule\obeylines
Please send corrections to sanskrit@cheerful.com
Last updated \today
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